〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtlesse my head shall still bee annointed with oyle doubtlesse my cup shall still run ouer or doubtlesse my prosperitie shall neuer decay For that was a speech of infirmitie as he himselfe afterwards confessed I sayd in my prosperitie I shall neuer bee mooued but had miserable experience of that his weaknesse for the Lord turned away his face and then hee was sore troubled h Ps 30. 6 7 8. yea to omit all the great miseries and straits that he sustained before he came to the Crowne through the hot and long persecution of Saul after he was annointed King and as it seemeth penned this Psalme in thankefull remembrance of Gods mercie towards him Yet sometimes his cup did not runne ouer as when he was readie to faint for thirst and so greedily longed but for a cup of water of the Well of Bethlehem by the gate i 2. Sa. 23. 15. and also when for that great sinne in causing the people to bee numbred the Lord sent Gad vnto him and put it to his choice whether hee would haue seauen yeeres famine to come vpon him in his Land or slye three moneths before his enemies or three daies pestilence Whereupon Dauid himselfe confesseth hee was in a wonderfull strait k 2. Sa. 24. 13 14 c. but yet Dauid by the assurance of faith cleaueth fast to this hold that doubtlesse kindnesse and mercie would follow him q. d. Let what chaunge or alteration soeuer befall me in regard of mine outward estate and condition yet am I sure Gods kindnesse and mercie shall neuer bee taken away from me Doctrine Hence then we haue a verie comfortable lesson taught vs Confirmation viz That howsoeuer it pleaseth God for our sinnes to alter our outward estate to giue vs stormie and gloomie weather as well as faire and Sun-shine daies sometimes to make vs glad and sometimes to giue vs plentie of teares to drinke l Psa 42. 3. and 80. 6. yet is God no changling that he should breake off the course of his fauour and loue towards his elect but whome hee loueth he loueth to the end m Ioh. 13. 1 * Vsque ad mortem continuauit post mortem etiam perseuerat Tollet in Ioh. Tom. 2. fol. 20. and whom hee embraceth it is with an euerlasting compassion n Esay 54. 8. his mercie and loue doth aswell appeare if God open our eies in Aduersitie as in prosperitie in fatherly chasticements and corrections as in giuing vs our hearts desire And therfore howsoeuer Sathan is exceeding subtill to perswade and thorough our weaknesse we are readie inough for to apprehend the same that if God lay neuer so little sickenesse trouble or losse vppon vs by and by we thinke and say Oh God loueth me not if he did he would not deale thus and thus with me or this and that should not befall mee Vse Let vs take heed we be not deceiued this is no other temptation than Christ Iesus himselfe was acquainted with who no sooner was an hungred but by and by Sathan was at his elbow to perswade him that he was not the Son of God o Mat. 4. 3 Let vs therefore follow the example of our Captaine and draw forth the sword of the spirit and say auoid Sathan for howsoeuer God take away my health wealth peace and libertie yet his mercie and louing kindnesse he will neuer take away from mee but rather by these thinges doth seale the assurance thereof vnto mee for it is written as many as I loue I rebuke and chasten p Reu. 3. 19 and God correcteth euerie child that hee receiueth as the father doth the child in whome delighteth q Pro. 3. 11 Heb. 12. 5. But of this wee haue sufficiently heard and spoken before But how shall Dauid receiue this kindnesse and mercie Shall follow me 2. part This is a word of singuler comfort and teacheth vs Doctrine that God will not onely shew vs kindnesse and fauour when we doe earnestly sue and seek for it Confirmation which is our dutie to doe but euen when through weakenesse we shall as it were forsake God and flie from him then will he follow pursue and ouertake vs with his mercie so the Lord hath promised not onely to bee nigh to them that call vpon him faithfully r Psal 145. 18 but before wee call he hath promised to answere heere I am ſ Esa 65. 24 So hee followed Adam with his mercie when he had sinned and hid himselfe amongst the trees of the Garden Adam where art thou t Gene. 3. 9. So hee followed Ionah when he fled post-hast from the presence of the Lord and sent forth a great wind and a mightie tempest to fetch him home againe u Iona. 1. 3 4. and so he followed Dauid when he made such great speed towardes hell committing one sinne and then a greater to couer it withall and by the ministrie of Nathan brought him to the sight of his sinne and repentance that he might bee saued w 2. Sa. 12 13 wherin appeareth the great difference betwixt Gods dealing and mans for men follow after them that they are to receiue any thing off but God followeth them to whome he may giue his mercie * Homines magis persequuntur eos a quibus accipiant quam quibus dent Musc in Ps Yea so proane is God to doe good that he doth good both to the wicked x Mat. 5. 45 and to beasts y Ps 36. 6. Yea the Lord delighteth to doe his people good as hee himselfe hath sayd in Ieremie z Ier. 32. 41 And this is the ground of our perseuerance and continuance in the state of grace to the end that howsoeuer we bee weake and froward readie to start aside like a broken bow and to turne our backes vppon the Lord and flye from him as hee complaineth by his Prophet a Ier. 32. 33 yet God will not leaue vs but follow and ouertake vs with his blessings For so hee hath promised I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not depart away from mee b Ie. 32. 40 Secondly Christ who was heard in all things c Iohn 11. 42. hath thus prayed for his Saints Holy Father keepe them in thy name d Ioh. 17. 11 By vertue of which prayer and Gods promise wee are sure wee shall stand and continue in the state of grace to the end and that hee will prosecute vs with his mercie notwithstanding our great weaknesse and frowardnesse But how long doth Dauid assure himselfe to enioy this mercie All the daies of my life ◠part Such is the great inconstancie of man in that which is good that without any cause to morrow he will persecute with hatred him whome to day
singing and playing vpon their Timbrels viols and other instruments thankefully recording as followeth Saule hath slaine his thousand Dauid his ten thousands d 1. Sa. 18. 7. Hannah when God had taken away her reprochfull barrennesse and made her honorably fruitfull she sung said e 1. Sam. 2 1. Mine heart reioyceth in the Lord mine horne is exalted in the Lord. When God had looked vpon the humilitie of the blessed Virgine and made her the glorious vessell of Christ his conception shee gaue glorie vnto God in a song and said My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour f Luk. 1. 46 So Zacharie after the birth of Iohn Baptist his Sonne when his mouth was opened and tongue loosed he spake and praised God prophecying and saying Blessed bee the lord God of Israel because he hath visited and redeemed his people g Lu. 1. 68 Old Father Simeon embracing the babe Christ with his armes according to the promise of the holy ghost thankefully breaketh out into this sweet swan-like song Lord now lettest thou thy seruant depart in peace according to thy word h Lu. 2. 28. And not onely haue these and many others the Saints of God in their prosperitie and flourishing estate hauing receiued many good things offered in their songs a sacrifice of praise Euen the fruits of their lips cōfessing his name i Heb. 13. 15. But also in their aduersitie dolefull conditions haue they poured out their soules in songs vnto God for though S. Iames seeme to oppose prayer and singing as so diametrally contrarie that no man can pray singing nor sing praying where he sayeth Is any amongst you afflicted let him pray is any merrie let him sing k Ia. 5. 13. Yet surely it is most euident that the Apostle therein requireth first that in afflictions when we are in distresse and extreame anguish we flye vnto God by prayer and of him onely seeke release and comfort and when we are in prosperitie and enioy the blessings of God at our wils that then we giue thanks and praise vnto God in our afflictions praying and not despairing blaspheming and seeking vnlawfull meanes of deliuerance with the wicked and in our prosperitie singing songes of praise and not vain light and foolish ballads as the worldlings doe and herein consisteth the opposition and not in the former for as in prosperity it is lawfull in feruent praier to mourne sigh sob and lament so also in aduersitie lamentably and sorrowfully to sing as the Apostle councelleth saying My brethren count it exceeding ioy when ye fall into diuers temptations l Iames 1. 2 So the Apostles being beaten and scourged went out of the Councell reioycing m Act. 5. 41. and being sore beaten cast into the inner prison and their feete made fast in the stocks yet at midnight they prayed sung Psalmes vnto God n Act. 16. 25. Dauid sung many psalmes and played thereunto with sundrie instruments and yet oftentimes vnder a sweet sound had a wofull and heauie heart as when he lamented the deaths of Saul and Ionathan o 2. S◠1. And elsewhere complaineth of the want of the feeling and assurance of Gods fauour and remission of sinnes and most earnestly intreateth to haue those graces renewed again p Psa 4. 6. 51. 120. And who findeth not great vse of singing both in prosperitie and aduersitie In prosperitie by singing of Psalmes our zeale is quickned fervencie in prayer increased and our earnestnesse to perfourme all laudable seruice vnto God notably stirred vp wherevnto the example of Elisha may bee referred who yeelding to the request of Iehoshaphat called for a minstrell who by his songs to Gods glorie stirred vp the Prophets heart to prophecie q 2. Kin. 3. 15. Also in aduersitie by singing of some holy and godly Psalme our heauie and pensiue hearts are refreshed for this cause the holy Prophet Dauid in the sorrow and heauinesse of his heart would rebuke his soule saying Why art thou so heauie oh my soule and why art thou so disquieted within me r Ps 42. 5. And would stirre vp himselfe and his instrument to play and sing some ioyfull song awake my tongue awake violl and harpe I my selfe will awake right early ſ Ps 57. 8. But I wil passe ouer these things and come to intreat only of the Psalmes of Dauid whose penners were many Arguments diuers and vses manifold First Penners for the penners as I sayd they were many as Asaphe t Ps 50. 73. 74. 75. 76. 78. c. for so some godly learned will rather that he was a writer than onely a singer to whom they were committed and the rather because elsewhere it may bee gathered that he made some psalmes u 2. Cron. 29. 30. Some also were penned by Moses v Psa 90. But most of them by Dauid that princely Prophet and sweet singer of Israel and thereuppon called the Psalmes of Dauid but whosoeuer was the penner they are all to be receiued with the like reuerent estimation they being all led by one and the selfe same spirit so that the holy Ghost may well be said to be Author of the whole Booke for these holy men of God did speake and write as they were mooued by the holy Ghost x 2. Pet. 1. 21. and specially Dauid witnesseth of himselfe that the spirit of the Lord spake by him and that his word was in his tongue z 2. Sa. 23. 2. And therefore S. Peter alleaging the testimony of Dauid vseth this maner of preface Thus hath the holy Ghost spoken by the mouth of Dauid concerning Iudas who was guide vnto then that tooke Iesus a Act. 1. 16 Secondly Argument for the argument of this Book as I sayd it is diuers some containe confession of sinnes and humiliation before the Lord with earnest and heartie prayer vnto God both for repentance and remission of sinnes b Ps 25. 51 Some are wholly spent in commendation of Gods law with many intermixt praiers for strength to obserue the same c Ps 119. Some describe the wonderfull power wisedome majesty and prouidence of God shinning in the creation and preseruation of all the world for which all creatures are exhorted to praise the name of the Lord d Psa 8. 18. 104. 147. Some are penned for a preparation to stir vp the people with feare and reuerence to present themselues before the Lord in their holy conuocations and assemblies as the Psalme which beginneth thus Oh come let vs sing vnto the Lord e Psa 95. Some of them lay open the miseries of Gods people in their captituitie and how hardly they were vsed of their enemies f Psa 137. Some of them containe particuler praiers for supply of some particuler wants either of bodie or soule g Ps 6. 86. Some containe prayers of the whole Church for the
a speciall circumstance that God had thus aduanced and done these great thinges for him in the verie sight of his enemies or as the Hebrew phrase will beare it and doubtlesse the intent of the holy Ghost is in despight of mine enemies Summe of the words So then the Summe of it is thus much in effect q. d. O Lord although I haue had many most mightie and subtill enemies who enuyed me and sought my ruine yet thou oh Lord hast taken my part and in despight of them all promoted me So that in effect it is the verie same thing which Dauid elsewhere vnder a most elegant metaphor expresseth saying The stone which the builders refused is become the head stone in the corner x Ps 118. 22 This stone was Dauid whom the cheefe builders that is Saule with his Councellors Peeres and Nobles did contemne reiect and persecute as vnworthy to haue the basest place in the common wealth and yet by the maruailous prouidence and disposition of God was aduaunced to become the head of the corner euen the King and cheefe of the people * Lapis hi Dauid est aedificantes Saul proceres westmer in Ps Non dicti sunt aedificatores arte sed aedificantes actu non artifices officio sed exercitio vbi ergo sunt qui dicunt praelatos posse non residere Paulus de Palatio in Mat. ca. 21 fol 683. which is also agreeable to his own speech vnto Saule saying If the Lord haue stirred thee vp against me let him smell the sauour of a sacrifice but if the children of men haue done it cursed bee they before the Lord for they haue cast mee out this this day from abiding in the inheritance of the Lord saying goe serue other Gods y 1. Sa. 26. 19. Our Doctrine from this place is Doctrine that what thing soeuer the Lord will haue either for the good or euill of any people or person it shall come to passe and all the world shall not be able to withhold a blessing or preuent a curse Confirmation So the Lord himselfe hath sayd my counsaile shall stand and I will doe whatsoeuer I will z Esay 46. 10. Yea it shall stand more durable than the firmament of heauen as the King of Babilon hath testified saying according to his will he worketh in the armie of heauen and in the Inhabitants of the earth and none can stay his hand nor say vnto him what doest thou a Dan. 4. 32. Dauid also witnesseth no lesse saying Our God is in heauen and doth whatsoeuer hee will in heauen in earth in the sea and in all deepes b Ps 135. 6 And Salomon also hath said There is no wisedome counsaile or strength against the Lord c Prou. 21. 30 If the Lord will bring a blessing who then can with-hold it who would haue thought that Dauid being so mortally hated and cruelly persecuted that he was glad to flie from hold to hold yea to verie heathen Kings for succour d 1. Sa. 27. 1 that euer hee should haue enioyed the Crown yet you see Dauid findeth a time whē to giue God thanks for preparing his table in despight of all his enemies And if the Lord bee angrie and will bring a plague or punishment vpon any people or person for their sinnes who can preuent it If his anger be once kindled and his wrath thoroughly fired all the Riuers of the south cannot quench it it encreaseth by going * Incandescit eundo and gathereth strength most fearefull is it for sinners to consider that which God himselfe by solemne protestation hath deliuered saying I lift vp mine hand to heauen and say if I whet my glittering sword and mine hand take hold of iudgement I will execute vengeance vppon mine enemies and will reward them that hate me I will make mine arrowes drunke with blood and my sword shall eate flesh e Deut. 32. 41 42 There is a time when his sword is dull and as it were rusteth in the scabberd of his long patience and his hands are so filled with mercie that iudgement is layd aside and hath no roome to be spanned in them but if hee once whet his glittering sword and his hand take hold of iudgement hee will strike home and recompence the slacknes of his iudgement with the heauinesse thereof * Tarditatem supplicii grauitate compensat The vse of this doctrine is double First that wee doe submit our selues to Gods reuealed will The first vse not strugling against it be it for our weale or woe for what sayth the Apostle doe wee prouoke the Lord to anger are we stronger than he f 1. Cor. 10 22 No surely we are but as clay in the hands of the Potter g Ier. 18. 6. it is but the labour of Sisyphus if we build he will pull downe h Malach. 1. 4. as the Prophet saith A league with all the elements of the world with the beasts of the field stones in the streets yea with death and hell themselues cannot secure vs i Esay 28. 18 And therefore whatsoeuer befall vs in our bodies children goods away with impatiencie which is one of Sathans brood * Impatientiae natales in ipso diabolo deprehendo Tertul. and let vs hang fast on that golden chain and veresie the trueth of the Apostles words where he sayth Tribulation bringeth foorth patience patience experience experience hope and hope will neuer suffer vs to be ashamed or dismayed k Ro. 5. 3 4 5. A second and that more proper and naturall vse is that seeing the Lord doth what he will and none can with-hold yea and though meanes be neuer so small yet it is easie with him to saue by many or few l 1. Sa. 14. 6. that then we depend not altogether vpon secundarie meanes but in all thinges cast our selues vpon his prouidence knowing that if the Lord bee with vs and delight to doe vs good which he will so long as we walke in the waies of his commaundements we need not to be afraid of any enemies Now Application if we make application of these things to our selues we shal find that they doe verie neerely concerne vs The miraculous prouidence of God in protecting and preseruing Queene Elizabeth before her raigne in her raigne and at her death both in regard of our late Queene and of our owne persons in regard of our present King For the first how woonderfull was the mercie and prouidence of God towardes the person of our late sacred Queene both before her raigne in the time of her raign at her death who so ignorant or blind that seeth not or knoweth not In the dayes of Queene Marie when as Gods Saints were as the stubble before the fire and the Land almost consumed with the flames of hot persecution how was her soule hunted by Gardiner and others like a Partridge vpon the mountaines as
e Psa 115. 3 Secondly many are able to do others good VVill. but will not But our God is nigh to all such as call vpon him faithfully f Ps 145. 18 Whose bowels doe earne at the miseries of his saints and his repentings rowle togither g Ose 11. 8 and hath promised that he vvill fulfill the desires of them that feare him Lastly whereas many haue both power and will VVisdome but want wisedome whereby their doing good to others is many times vnseasonable VVith our God is vvisdome saith Iob h Iob. 12. 13 yea his wisdome as all other his essentiall attributes are is infinite saith Dauid i Ps 147. 5 hee knoweth best when where and how to helpe Oh thē let vs cōmit our wayes vnto the Lord Vse and though he satisfie not our hastie affectiōs according to our rash prescribed times yet let vs follow the counsell of the Prophet Habacuck VVith patience wait his leysure k Haba 2. 3 in the meane time playing Iacobs part let vs wrestle with God by the power of faith and feruencie of prayer l Gen. 32. 26 beeing assured that hee is able and willing and when in wisedome hee seeth it best for vs hee will not faile to set to his hande and helpe vs. 2 The second lesson which from hence we learne Doctrine 2 is that the condition of Gods Saints in this life is most glorious howsoeuer the naturall man perceiue it not for of them as one verie well obserueth these contraries in diuerse senses may truly be affirmed 1 They are the richest the poorest the richest because as our Prophet saith they want nothing and as the Apostle sayth they possesse all things m 2. Cor. 6 10 for beeing Christes through him all is theirs n 1. Cor. 3. 21. 22 And they are the poorest vsing this world as though they vsed it not o 1. Cor. 7 31 being readie to suffer the spoyle of their goods and losse of liues for Christ his sake 2 They are the wisest and the foolishest The wisest because they build vppon the rocke p Mat. 7. 24 and lay vp treasure in heauen vvhere neither the moth nor canker corrupt nor theeues can digge through and steale q Mat. 6. 20 And because in some measure they conceyue those misteries which are hid from the wise and prudent of the world r Mat. 11. 25 And they are accounted the foolishest because with Moses they rather choose to suffer afflictions with the people of God then to enioy the pleasures of sinne for a season esteeming the rebuke of Christ greater treasures then the riches of the world ſ Heb. 11. 25 3 They are the highest and the lowest the highest for their conuersation is in heauen t Phil. 3. 20 and they are the lowest as being troden vnder foote of all men like clay in the streetes accounted as the of-scouring of the world a gazing stocke to Angels and men u 1. Cor. 4. 9 13 yea as a But where against euery man shoteth out his arrowes euen bitter words of reproch slaunders and disgrace c. 4 They are the fayrest and the fowlest The fayrest because they are members of the Church the spouse of Christ for which he gaue himself that he might sanctifie it clense it by the washing of water through the worde that hee might make it a glorious Church vnto himselfe not hauing spotte or wrinckle or any such thing w Eph. 5. 26 27 wherof Christ hath pronounced that shee is the fayrest amongst women x Cant. 1. 7 yea in beautie comparable to the Sunne Moone y Cant. 6. 9 and they are the foulest both in their owne eies and the eies of the world being as blacke as the tents of Kedar the Sunne hauing looked vppon them z Cant. 1. 4 5 They are the merriest and the saddest The merriest because they haue the assurance of the remission of sins and of Gods fauour in Christ which maketh them alwayes to reioyce in the Lord a Phil. 4. 4 and for that they haue the peace of a good conscience which is as a continuall feast b Prou. 25. 15 and do know that all things worke togither for the best vnto them c Rom. 8. 28 And they are the saddest as hauing continuall occasion to weepe both for the sinnes of others as did Dauid d Psal 119 136 for their owne sinnes as did Iosiah whose heart did melt and hee wept before the Lord e 2. Chr. 34 27 And surely the consideration of their often offending of the Maiestie of thier most mercifull and louing Father maketh them many times to faint in their mourning yea their beds to swimme and to water their Couches with teares f Psal 6. 6 And whereas others spend their daies in brutish delights they sow in tears g Ps 126. 5 But this is their comfort that God reserueth their teares in a bottle h Psal 56. 8 and will one day wipe them away from their eies with euerlasting comfort i Esay 25. 8 whereas the other shal haue their portiō in the lake burning with fire brimstone where shall be weeping wailing gnashing of teeth k Mat. 8. 12 In regard wherof our Sauiour hath pronoūced Blessed are they that weepe for they shall laugh but wo be to you that nowe laugh for you shall vvaile and vveepe l Luk. 6. 21 6 Lastly they are the strongest the weakest The strongest for that they are able to preuaile with God as did Iacob who wrestled with God obtained the blessing m Gen. 32 28 as Lot did euen hinder him from powring out his indignation vpon the heads of the wicked n Gen. 19 22 and as Moses did stand in the gap to turne away his fierce vvrath o Psal 106. 23 yea they are able to doe all thinges by the power of Iesus Christ strengthning them as speaketh the Apostle p Phil. 4. 13 And they are the weakest as not able of themselues to thinke a good thought q 2. Co. 3. 5 For which and many other respects the members of the Church are not vnfitly compared to the braunches of the Vine which of themselues are the weakest and tenderest of al plants not able of them selues to grow vpright vnlesse they be vnderpropped and fastned vp The vse whereof is Vse that we be not discouraged with the contempt of Gods children in this wicked world but rather looke vnto their spiritual beautie and hidden comlinesse wherein they are as faire as the Curtaines of Salomon r Cant. 1. 4 And though they haue lien amongest pottes yet shall bee as the wings of a Doue which are couered with siluer and their feathers like yellow gold ſ Ps 68. 13. Lastly Doctrine 3 from hence we may learne that Gods dearest seruants in this life are subiect to many alterations
doe comfort me c. Subdiuision of the first part of this verse For the first viz the description of death it affoordeth vs these points to be considered First what death is Secondly what are the kinds of death of which Dauid here speaketh Thirdly the difference betwixt the death of a Chiristian and of a bruit beast Lastly the titles tending to the description of death here vsed For the first Death is the dissolution of nature 1. VVhat Death is and depriuation of that blessed life which he vouchsafed vnto man by his creation being inflicted vpon him as a punishment for his sinne thus God threatned Adam The day that thou eatest thereof thou shalt die the death q Ge. 2. 17. But Adam did eate of the forbidden fruit r 1 Gen. 3. 6. And thereupon the Apostle saith By one man sinne entred into the world and death by sinne ſ Ro. 5. 12. which death is the punishment and wage of sinne as elsewhere the same Apostle affirmeth t Ro. 6. 23. Secondly 2. VVhat are the kinds of death as concerning the kindes of death there is mention made of a foure-fold death in the Scripture viz first a death in sinne 2. A death vnto sinne 3. The death of the bodie Lastly the death both of bodie and soule For the first the man or woman is said to be dead in sinne in whome sinne raigneth u Rom. 6. 12. and who sauoureth altogether the things of the flesh w Ro. 8. 5. and perceiue not the thinges of the spirit x 1. Cor. 2. 14. and this is the death of euery naturall man and the wretched estate and condition of euerie mothers child as wee come from the wombe so Dauid confessed Behold I was borne in iniquitie and in sinne hath my mother conceiued me y Ps 51. 5. And in generall the Apostle hath pronounced of vs all that by nature wee are dead in trespasses and sinne z Eph. 2. 1. And in particular sayth of the widdow liuing in pleasure that shee is dead whilst shee liueth a 1. Ti. 5. 6. And surely The reason why all vnregenerate persons liuing in sin are sayd to be dead the reason why such as are aliue in the flesh and be neuer so actiue agill and nimble yet so long as they continue in their naturall corrupt estate may iustly be said to be dead is very great for what is there else but death in such as are not vnited vnto God the Fountaine of life b Ps 36. 9. and therefore as the immortalitie of those that are damned is called death c Reu. 20. 6 because they are separated from God and the glorie of his power d 2. Thess 1. 9. So the knitting together of the bodie and soule is properly no life but rather death in such as are not ruled by the spirit of God which is the Fountain of life * genus mortis sine poenitentia viuere Aug. 2 Secondly concerning death vnto sin it is this VVhat it is to be dead vnto sinne when by the power and vertue of Christ his resurrection e Phi. 3. 10 conuayed from Christ as the head to all the faithfull as members of his mysticall bodie the power of sinne is destroyed and all his Saints quickned vnto newnesse of life whereof the Apostle thus speaketh How shall wee that are dead to sinne liue yet therein f Rom. 6. 2 And againe in the same Chapter hee saith likewise Thinke ye also that ye are dead to sin but are aliue to God in Iesus Christ our Lord g Ro. 6. 11. And this is called by S. Iohn in the Reuelation the first Resurrection h Re. 20. 6. and is indeed the verie first degree of euerlasting life 3 Thirdly VVhat bodily death is concerning the death of the bodie this it is when the soule whose presence is cause of bodily life returneth vnto God that gaue it i Eccl. 12. 7. and the bodie destitute of sence and motion returneth vnto dust from whence it was takē k Gen. 2. 7. 3. 19. Of which our Sauiour speaketh vnto his disciples Our friend Lazarus is dead l Io. 11. 14. and this is called the first death m Re. 20. 6 because it goeth before and vnto all reprobate persons is as the dore that openeth the entrance into eternall death 4 Lastly VVhat is the death of body and soule concerning the death of the bodie and soule it is this when both of them shall be separated from God and the glorie of his power n 2. Thess 1. 9. and haue their portion giuen them in extreame darkenesse o Mat. 8. 12 without all hope of mercie or fauour p Lu. 16. 25 26. and therfore called euerlasting perdition q 2. Thess 1. 9. and the second death r Reu. 2. 11 Three of these viz The death in sinne 2. Death vnto sinne 3. The death of the bodie are in this life The fourth viz The death of the soule and bodie is in the world to come to be dead in sinne is of nature 2. to be dead vnto sin is of grace 3. the death of the bodie not changed by Christ and 4. the death of bodie and soule are of iudgement by being dead vnto sinne we are freed 1. from death in sinne 2. from eternall death and 3. haue the death of the bodie changed from a punishmēt for sin into a blessing to make an end of sinne it being heauens churlish porter to let vs in to the presence of God three of them 1. The death in sin 2. The death of the body 3. Eternall death are most fearfull but the fourth to die vnto sin is most comfortable and ioyfull Now Of which kind of deaths Dauid here speaketh of which of these kinds of deaths Dauid here speaketh may easily be gathered not of death in sin for with such persons God is not neither doth he speake of death vnto sinne for therin no euill is to be feared much lesse doth he meane the death of soule and bodie which is a perpetuall separation frō the presence of God and all euill in full measure powred out then by consequent he must needes meane the death of the bodie which to nature is verie fearefull but wherein the Lord is graciously present with his thorough assurance wherof the natural feare of death is suppressed And so much for the kinds of death and of which hee speaketh in this place Concerning the third poynt 3. The difference betwixt the death of man and beast viz. the difference betwixt the death of man and beast although in some sense it bee most true which the wise man saith viz. that there is one condition of the children of men and of beastes for as the one dieth so dieth the other for they haue all one breath and there is no excellency of man aboue the beast for all is vanitie
as he had wee may boldly and with as good warrant say as he did I will feare no euill to goe thorough the valley of the shadow of death for thou Lord art with me c. Method For the orderly The sence of the words and more profitable handling whereof wee will first obserue the sence of the words How God is present in a generall maner with all his creatures secondly the doctrine and reasons thirdly the vse and practise thereof For the sirst the wordes seeme verie plaine yet for the better vnderstanding of them Apud homines potest quis quaerere latebras sed nihil latet Deum and the like phrase elsewhere we are to note that God is said to be with men two waies first generally in respect of his eternall power wisedome and prouidence whereby he preserueth and disposeth all thinges at all times and in all places Moll in ps fol. 1560. whereof Dauid thus speaketh Whither shall I goe from thy spirit or whither shall I flie from thy presence if I ascend into heauen thou art there if I lye downe in hell thou art there also c. If I take the wings of the morning and dwell in the vtmost parts of the sea yet thither shall thine hand lead me and thy right hand hold me a Ps 139. 7 8 9 10. Yea the Lord himselfe saith in the prophecy of Ieremie Can any hide himselfe in secret places that I shall not see him doe not I fill heauen and earth sayth the Lord b Iere. 23. 24 Hereof S. Paule also speaketh in the Acts * Iouis omniae plena virg Doubtlesse the Lord is not farre from euerie one of vs for in him we liue mooue and haue our being c Act. 17. 27. And the Author to the Hebrewes saith There is no creature which is not manifest in his sight but all things are naked to his eies with whome we haue to doe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod omnia intueatur So the Lord saw and was neere to Pharaoh and the Egyptians spending his plagues and bestowing his arrowes vppon them till in the end hee destroyed them in the red sea d Ex. 14. 27 So was he neere vnto Ieroboam who stretching out his hand to lay hold on Gods Prophet it withered that he could not pull it in againe e 1. Ki. 13. 4 So was he neere to Goliah when he directed Dauids stone to hit him in the forehead f 1. Sa. 17. 49 neere to Ahab when he directed the arrow to smite him dead through the ioints of his brigandine g 1. Kin. 22. 34. And thus is he vnto all worldly men to spie out all their wicked waies many times to take them tardie in their sins in consideration wherof S. Iames biddeth vs beware of sinne and rendreth this as a reason For behold the Iudge standeth before the doore h Iam. 5. 9 so was he at Abrahams dores to behold the mocking and persecution of Ismaell against Isaack i Gen. 21. 9. at Isaacks dores to heare the intended murther of Esaw against his brother Iacob k Gen. 27. 41 at Labans doores to heare and see his hard vnconscionable vsage of Iacob l Gen. 31. 41. at Saules dores to see his cruell persecuting of Dauid m 1. Sa. 18. 12. at Dauids dores to see his sin with Bersheba n 2. Sa. 11. 4 Yea he is at all our dores beds and boards and at our heeles wheresoeuer we become as Dauid confesseth Thou art about my path and my bed and spyest out al my wayes there is not a word in my tonge but thou knowest it altogether o Ps 139. 3 In a word there is neither heauen nor hell nor vtmost part of the sea neither day nor night light nor darkenesse that can hide vs from his face our sitting rising lying downe the thoughts of our hearts wordes of our tongues wayes of our feet yea our raines bones mothers wombes wherein we lay in our first informitie and imperfection are so well knowne vnto him as the Prophet in that Psalme declareth for hee sitteth vppon the circle of the earth and beholdeth the Inhabitants of the earth as Grashoppers p Esay 40. 22. whose throne is the heauen of heauens and the earth his footstoole q Esay 66. 1 and his waies are in the great deepe Wherefore Adam and Euah were deceiued when they thought that they could hide themselues from the presence of God Magns caecitas sugere quem non possunt effuger Paulus sagius in Gen. cap. 3. amongst the trees of the garden r Ge. 3. 8. and those wicked ones who encourage themselues in their sinnes saying The Lord seeth not neither doth the God of Iacob regard it ſ Psa 94. 7. And therefore are iustly reproued by the Psalmist in the next words vnderstand ye vnwise amongst the people and ye fooles when will ye be wise hee that planted the eare shall he not heare or he that fourmed the eie shall hee not see ſ How God is after a more speciall manner present with his elect in all their troubles to strengthen comfort them So much for Gods generall presence Secondly hee is after a more speciall manner present with his elect whome he loueth for to comfort strengthen protect and defend them this presence hee promised to Moses being afraide to goe to Pharaoh Certainly I will be with thee t Exo. 3. 12. The like he renued to Ioshua his successour as I was with Moses so will I be with thee al the daies of thy life I wil not faile thee nor forsake thee u Iosh 1. 5. and vnto Ieremy he saith Speake all that I haue commaunded thee and feare not their faces for behold I am with thee to deliuer thee sayth the Lord w Iere. 1. 8. 19. And Christ also giueth the like promise to his Apostles Behold I will be with you alwaies to the end of the world x Mat. 28. 20. This is the presence which Iacob so earnestly prayed for If God will be with me and will keepe mee in this iourney which I goe and giue mee bread to eat and cloathes to put on then shall the Lord bee my God y Ge. 28. 20 And of this presence Dauid here speaketh Thou art with mee q. d. I will feare no euill for thou my most louing Shepheard wilt alwaies be with me to comfort strengthen protect and defend me that I be not ouercome of any euill And so much for the sence of the words Our lesson Doctrine for instruction naturally hence arising is this viz That the Lord is euer after a speciall maner Confirmation of the first member of this doctrine present with his Saints both in prosperitie and aduersitie in life and death the assurance wherof is the ground of much comfort patience and courage in whatsoeuer condition c. For
houses and lands friendship credit honor and promotion if these things be with them they care for no euill and therefore no maruell though so many in the world when afflictions and death coÌ„meth wherin these things can stand them in small or no stead bee destitute of true comfort Exhortation I beseech you then let vs aboue all things seeke and hauing found make conscience to enioy Gods presence that as the people said Some put their trust in horses and some in Chariots but wee will remember the name of the Lord our God q Ps 20. 7. so we may say some put their trust and reioyce in riches and some in honor but we will put our trust and reioyce in the presence of the Lord. And so I will conclude this poynt with the worthy exhortation which Azaria made to Asa and all Iudah and Beniamin saying The Lord is with you whilest you be with him and if you seeke him he will be found of you but if you forsake him he will forsake you r 2. Cro. 25 2. and then shall both life and death become most fearfull and miserable It followeth Thy rod and thy staffe do comfort me 4. Circumstance In this fourth and last circumstance of this verse The sence of the words the Prophet Dauid declareth the wonderfull sweete and comfortable benefites of the Lordes presence very elegantly persisting and dwelling in his receyued Metaphor Virga pedum virga corrigit temere diuagantes aut negligeÌ„tur sequentes pedo inimicos confringit vt vas figulinum dissipat Mollin Psa fol. 222. setting forth Gods gouernment by the shepheards rod and staffe the rod is for correction the staffe for defence with his rod hee constraineth the declining sheepe to ioyne with their fold-mates compelleth the wanderers to accompanie their fellowes and forceth the slouthfull plodders to pace it better and with his staffe he doth driue away and if they will not be feared doth breake to peeces destroy the enemies of his flock according to that in the Psalmes Thou shalt bruise them with an yron scepter and breake them in peeces like a potters vessell Å¿ Ps 2. 9. So then the summe of it is thus much in effect q. d. O Lord as thou art with me so do I conceiue exceeding comfort both from thy fatherly rods corrections towards mee and all thy children and also from thy seuere and iust iudgements towards thine enemies Our lesson for instruction hence is Doctrine that Gods saints haue great matter of ioy and comfort both from his sharpe correcting and chastising of his children and from his seuere and iust punishing of his enemies both of them included in this short strain Thy rod and staffe do comfort me c. But it will bee profitable further to insist vpon this point and to illustrate and confirme both the parts or braunches of this doctrine by the holy scriptures for the first it may seeme very strange that Gods Saints shuld conceiue such great comfort from Gods scourging rod but there are three things chiefly the consideration whereof may make vs greatly to reioyce in To consider whaâ— mooueth the Lord to correct his children a speciall meanes of â—â—mfort in 〈…〉 yea to embrace and kisse this rod. viz. 1 First to consider what it is that moueth the Lord to correct his children and that not furie and rage whereby men are prouoked rashly and vnaduisedly to doe that many times which afterwards they are sorrie for but loue for so himselfe hath pronounced in the booke of the Reuelation So many as I loue I rebuke and chasten t Reu. 3. 19 The naturall parents that loue their children dearely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prius verbum ad verba posterius ad disciplinam refertur Bull. in Apo. and had rather feel smart themselues then it should light vpon their children yet will rather though it bee to their owne griefe make them thoroughly feele the smart of sharpe correction then that they should for want of nurture cast themselues headlong into miserie and the holy Ghost witnesseth that our heauenly father dealeth after the same maner with his children if instruction and admonition by words will not serue but wee will runne on in an euill course to the dishonor of God slander of the Gospell offence of the weake hardening of the wicked and to our own great hazard and perill of eternall destruction rather then hee will suffer vs to runne in this broad way to eternall destruction though he delight not in our miseries yet will he presse vs downe with rebuke sorrow and yet all in loue which the wise man Salomon knew wheÌ„ he gaue this couÌ„sel my son refuse not the chastening of the Lord neither be grieued with his correction for the Lord correcteth him whom he loueth euen as the father doth the child in whom he delighteth u Pro. 3. 12 Whereof the Author to the Hebrewes making vse sayth If you endure chastening God offereth himselfe vnto you as vnto sonnes but if you bee without correction you are bastards not sonnes w Heb. 12. 6 7 8 c. How ought wee then to reioyce in the rodde which is such an infallible pledge and testimonie of Gods loue towards vs 2 The second Argument of comfort is the consideration of the manner To consider the manner of Gods correcting his children a sweet comfort how God correcteth his childreÌ„ which Dauid layeth downe in another place saying He dealeth not with vs after our sinnes nor rewardeth vs according to our wickednesse but as a father hath compassion on his children so hath the Lord compassion on them that feare him x Ps 103. 10. 13. as then a Father will correct his child yea sharply that the blood follow yet with wonderfull compassion yea many times with teares and when he hath done burneth the rod So God is constrained many times to take vs in hand and to chasten vs least wee be condemned with the world y 1. Cor. 11 32 but it is with wonderfull compassion and earning of bowels as the Lord himselfe sayth How shall I giue thee vp Ephraim mine heart is turned within me and my repentings are rowled together z Hos 11. 8 and no sooner doe his children turne vnto him and take vnto them words of repentance and say receiue vs graciously we will doe no more so a Hos 14. 3 but the Lord presently healeth the wound b Hos 6. 1. and burneth the rod when I haue accomplished my worke vpon Sion and Ierusalem I will visit the fruit of the proud heart of the King of Ashur c Esa 10. 12 Oh then shall wee refuse the correction of him that dealeth so mildly and mercifully with vs nay rather let vs with Dauid reioyce in it and pray with Ieremie Correct me oh Lord but in iudgement or in measure according to mercie d Ier. 10. 24 3 The third
consideration To consider the manifold good fruits of Gods rod sanctified a singuler meanes of comfort when we be whipped therewith which may make vs reioyce in Gods rod is of the wonderful benefits and fruit that it bringeth forth being sanctified vnto his children whereof the Apostle thus generally speaketh in the Epistle to the Romanes saying Also we know that all thinges work together for the best vnto them that loue God e Ro. 8. 38. and more specially in the Epistle to the Hebrewes saying No chastising for the presēt seemeth to be ioyous but grieuous but afterwards it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised f Heb. 12. 11. And that we may be the better perswaded hereof we will consider a few of the cheefe of them as the Scriptures lay them downe First afflictions are notable meanes to humble vs before God which is an excellent grace as the Prophet sheweth saying Oh man the Lord hath shewed thee what is good to doe iustly to loue mercie and in humilitie to walke with thy God g Mic. 6. 8. and God resisteth the proud and giueth grace to the humble saith S. Iames h Iam. 4. 6. and Marie in her song thus confesseth Hee casteth downe the proude and mightie from their seats and exalteth them of low degeee i Lu. 1. 51. and our sauiour Christ hath pronounced Blessed are the poore in spirit for theirs is the Kingdome of heauen k Mat. 5. 3. Now how proane men are in prosperitie to grow proud * Diuitiarum morbus superbia both the Scriptures and examples doe teach S. Paule biddeth Timothie Charge the rich men of the world that they bee not high minded nor trust in vncertain riches l 1. Ti. 6. 17 and Dauid chargeth That if riches doe increase we set not our harts thereon m Ps 62. 10 What need these strait charges if God did not foresee a proanesse vnto this sinne Pharaoh in his prosperitie demaunded who was the Lord n Exo. 5. 2. But in his aduersitie hee desired Moses and Aron to pray for him o Exo. 8. 8. Nabuchodonozer in his prosperitie boasted of mightie Babell which he had built for the honour of his Maiestie but when he was driuen from men and did eate the grasse with the Oxen and his bodie was wet with the deaw of heauen his vnderstanding being restored hee could humble himselfe and acknowledge that such as walke in pride the Lord is able to abase p Dan. 4. 34 And that we may not thinke this is onely proper to the wicked marke what Dauid a man after Gods owne heart confesseth of himselfe In my prosperitie I sayd I shall neuer bee remooued then didst thou hide thy face from mee I was troubled then cried I vnto the lord and prayed vnto him right humbly q Ps 30. 6 7 8. This is then one speciall benefite of Gods rod to humble them before the Lord. Secondly by Gods rod men are brought to a more diligent examination of their waies and repentance for former sinnes which thing God declareth himselfe saying I will goe and returne to my place till they acknowledge their fault and seeke me in their affliction they will seeke me diligently r Hos 5. 15 Which how true it is their owne practise in the first verse of the next Chapter sheweth where they exhort and encourage one another saying Come let vs returne to the Lord for he hath smitten and he will heale vs hee hath wounded and hee will bind vs vp ſ Hos 6. 1. Thirdly afflictions are most wholesome documents and instructions vnto future amendment so saith the Prophet Esay When Gods iudgements are in the earth the inhabitants therof shall learn righteousnes t Esay 26. 9 And this doth Dauid acknowledge to haue found by his experience Before I was corrected I went wrong but now haue I learned to keepe thy law u Ps 119. Fourthly by Gods rod and afflictions our zeale and other his graces are kindled in vs so Christ teacheth the Church of Laodicea saying As many as I loue I rebuke and chasten bee zealous therefore and amend w Reu. 3. 19 When did Ionah so feruently pray vnto God Surely as hee confesseth when he was in the belly of hel when the depths closed him round about and the weeds were wrapt about his head x Ionah 2. 1. 5 that is whē he was in the belly of the Whale which descended with him downe to the deepes of the Seas and rowled in the weedes In the time of his prosperitie hee neglected his calling was disobedient to the voice of the Lord and being called to goe to Niniuie he went post hast another way downe to Iapho and finding a shippe going to Tarshish he payd the fare of it and downe hee went into the belly of it and slept but he that slept in the belly of the ship which floated vpon the waters is awake in the belly of the whale tumbling amongst the weeds in the bottome of the sea he that fledde from Gods presence is now as readie to flie to God by prayer * Res mira vigilat in ceto qui stertebat in naui orat in mare qui fugiebat in terra Manasses when he was in prosperitie in Ierusalem with his chaines of gould and pearle about his necke then he forgat God and gaue himselfe to doe euill like the abhominations of the heathen But when he was bound in chaines and fetters of yron and caried into Babilon then hee could humble himselfe and most earnestly pray vnto God y 2. Cro. 33 18. The people of Israell when they were in Sion they liued at ease and though God sent his Prophets early and late to call them to repentance yet they would not heare but put off the euill day and approached to the seat of iniquity stretching themselues vpon their Iuorie beds eating the lambes of the flocke and calues of the stall singing to the sound of the violl and annointing themselues with the best oyntment z Amos 6. 4 5 6. But when they sate by the riuers of Babilon then they could weepe full bitterly to remember Sion a Ps 137. 3 In this respect S. Peter calleth aflictions fierie trials b 1. Pet. 4. 12. For as fire doth purge the drosse from the mettall and maketh it much more pure and shining so by afflictions the Lord doth consume and purge the drosse of his Saints that they may appeare more pure bright and shining zealous of good workes 5 Lastly afflictions are most excellent meanes for to weane our affections from the world and to breed in vs a dislike of the same together with an earnest longing after those heauenly mansions where we shall be freed from all miseries so the Lord exercised his people with much hardnesse both in Egypt and the wildernesse that so they might the more earnestly long for the